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              <text>Je vais chanter le chant de mon grand-père Bastien, son chant de vision et celui de mon père Napesh.  C’est le même chant de vision « Tan au maku eu eshinaman » &#13;
&#13;
Quelle est la vision de mon rêve ? dit-il.  Je monte une montagne et une fois rendu en haut de cette montagne, je me retrouve là ou mon grand-père avait son poste de traite de fourrure qu’on appelait Uashkaikan et appelé aussi Kuujjuaq par le gouvernement.&#13;
&#13;
Après avoir escaladé cette montagne, ce fut exactement à cette place que j’ai vu mon défunt père, lorsque je me suis retourné du coté est, j’ai vu ma tante Charlotte qui étendait le linge, c’était comme si j’étais très grand et je me suis dit que si je sautais, j’arriverais juste à côté d’elle. Cette maison existe encore à Mani utenam. C’est là que Napesh a chanté ce chant.</text>
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&lt;p&gt;&lt;a href="https://vimeo.com/687680419"&gt;Real Mckenzie Tambour&lt;/a&gt; from &lt;a href="https://vimeo.com/user153045686"&gt;CRC Uetshit Takuaimatishun&lt;/a&gt; on &lt;a href="https://vimeo.com"&gt;Vimeo&lt;/a&gt;.&lt;/p&gt;</text>
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              <text>Le groupe des sites sacrés s’est formé lors du deuxième voyage en Finlande. Et là-bas en Finlande, ils demandaient des gens qui travaillent, des guides spirituels. Et ça s’est fait très très simplement le fait de travailler avec Lucien, avec Tabi et Réal, et le reste du groupe c’est joint. Ça s’est fait tout simplement le regroupement.&#13;
Et je crois que tout le groupe aussi, on est à la recherche d’une identité, on sait ce que l’on a perdu. Et c’est ça qu’hier on a parlé. On s’est posé la question : c’est quoi un site sacré ? C’est quoi qu’il faille protéger ? Et on a posé les questions à tout le monde, et je vais vous les transmettre.&#13;
Une des personnes nous a dit, Tabi lui il dit, sa mission c’est de préserver, parce que depuis qu’on est ensemble, on s’est rencontré plusieurs fois durant l’année et de plus en plus nos idées, nos objectifs se définissent. Et Tabi lui, dit que notre mission c’est préserver, c’est de garder les sites sacrés et il veut les garder tel qu’ils sont. On ne veut pas des gens qui viennent ici, qui commencent à creuser et à défaire, de mettre des barrières. Non, on veut quand même préserver ce site qui est ici, en ce moment. Et aussi de le faire d’une façon très simple, et c’est de cette façon-là que Tabi disait.&#13;
On a parlé des chefs également. On a dit que nos chefs, ils ont des connaissances, ils ont beaucoup de connaissances au niveau de la culture mais, ce sont des connaissances qui dorment en eux. Elles dorment en eux, à cause contexte, à cause du travail qu’ils font et ça, la langue, la culture, tes activités traditionnelles c’est toujours en dernier lieu, quand il y a du temps. Ça, je crois qu’il faut reprendre notre façon de vivre, la vie au quotidien, à tous les jours. Même en politique, dans les bureaux où il faudra prendre ce qui nous a été donné. C’est ça que l’on pensait dire aux chefs, vous l’avez.&#13;
&#13;
(partie en langue innue) ( 3 :07  à 3 :18)&#13;
Et aussi on a parlé des non-autochtones. Aujourd’hui les non-autochtones qui sont ici, sont des témoins de notre recherche d’identité. Et ça va être à votre tour de parler de nous. Je crois que vous avez la mission de parler de nous.&#13;
On connaît, on sait que les chefs, le côté politique, il y a un contexte politique, un contexte économique et ça, ils connaissent ce problème-là. Mais on dit, on veut nous autres continuer pour la communauté, le bien-être de la communauté. C’est de cette façon-là que l’on veut travailler et puis prêt à travailler avec vous.&#13;
Et le fait de venir ici, dans le territoire, c’est ça qui nous a donné la force. Ça nous illumine, ça nous donne la force et je pense qu’on sent qu’il y a une présence de nos ancêtres. Et ça, je crois qu’il ne faut jamais, jamais l’oublier.&#13;
Et nous aussi, comme mission, on est comme les gardiens des sites sacrés. On s’est identifié comme des gardiens des sites sacrés et on doit faire en sorte de les protéger.&#13;
&#13;
(partie en langue innue) (5:20 à 5:25)&#13;
Et aussi,&#13;
(partie en langue innue) (5:31 à 5:58)&#13;
il y en a un qui disait qu’il ne trouvait pas de mots pour décrire son « feeling ». Il y en a un aussi qui dit : il n’y a jamais, il n’y a pas beaucoup d’enseignements de vie en forêt.&#13;
&#13;
(partie en langue innue) 6 :34 à 6:41)&#13;
« On m’a dit regarde, observe ». Ça, il se souvient de ça. De la façon innu, de la façon que c’était enseigné, de regarder, observer, c’était la méthode d’observation.&#13;
Et, il y en a un autre qui dit qu’il a touché aux outils des ancêtres ici. Pour lui, il a senti un respect, le fait de toucher aux outils des ancêtres&#13;
&#13;
(partie en langue innue) (7 :23  à 7 :28)&#13;
Que l’on va toucher à des outils et que&#13;
&#13;
(partie en langue innue) (7:33 à 7 :45)&#13;
Faut qu’il y ait de l’histoire&#13;
&#13;
(partie en langue innue) (7 :47 à 8 :24)&#13;
il y en a une qui a découvert la fierté ici, la fierté d’être Innue. Elle dit que c’est ici qu’elle l’a découvert, jamais elle ne l’avait vécu autrefois mais que c’est ici qu’elle l’a découvert. Et elle veut le transmettre à ses enfants&#13;
&#13;
(partie en langue innue) (8 :44 à 9 :16)&#13;
Il faut garder le territoire intact, comme il est. Il dit aussi qu’il y en a un qui a fait un rêve. Avec ce rêve, il dit que ça lui a donné la lumière pour travailler à la sauvegarde de la culture, pour travailler à la sauvegarde de la langue. Et ici, il a ressenti le respect et il dit que toutes les actions que l’on doit prendre, le maximum d’efforts que l’on doit faire, pour sauvegarder, pour avoir des savoirs techniques, spirituels, il faut le transmettre.&#13;
&#13;
(partie en langue innue) (10 :11 à 10 :13)&#13;
C’est ça qu’on… ça été très émotif quand on s’est rencontré. C’est ça qu’on avait à vous dire. Et je pense aussi qu’Anne-Marie a résumait…&#13;
J’ai été un bout de temps dans la politique et on n’a pas le temps de s’occuper de la langue, de la culture. Mais il y a des gens, (mot en innu???)  Il faut vraiment avoir une orientation.&#13;
&#13;
(partie en langue innue) (10 :57 à 11 :00)&#13;
Je pense que Pointe Bleue ils l’ont déjà eux, une orientation, une orientation politique et il faut se servir de nos connaissances entre nous et je pense que lui, il peut nous aider beaucoup de cette façon-là : comment ça marche dans la réalité … on va continuer parce qu’après le voyage ici, on s’en va à Shefferville, on s’en va à ????&#13;
(partie en langue innue)  (11 :34 à 11 :46 )&#13;
Et on va identifier les ???? (Mot en langue innue) (11 :48) comme un site sacré&#13;
&#13;
(partie en langue innue) (11 :52 à 11 :12 :07)&#13;
On a offert à d’autres communautés s’ils voulaient faire la même chose, on est prêt à les aider&#13;
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              <text>Mon rêve chez les Samis, c'était d'aller les voir, d'aller voir les caribous qui sont domestiqués. C'était pour voir la différence entre les caribous d’ici qu'on a parce que les aînés ont toujours dit de ne pas domestiqués, de ne pas garder les les caribous. Et eux, ils le faisaient. Les aînés, tous les Innus laissent le caribou en liberté. Et puis c'était juste pour voir la différence entre les caribous en liberté et les caribous domestiqués. Et mon désir, c'était d'aller voir ce qui se passe là-bas. Est-ce que c’est le même respect qu’eux apportent aux caribous, à l'esprit du caribou, au tambour, tous les dérivés du caribou. C’est-tu le même respect, C’est-tu la même attention. Et finalement, on est allé, on est allé voir, on est allé visiter et puis on s'est aperçu que vraiment, eux aussi. Même si c'est domestiqué, c'est très respecté aussi, très très respecté. C'est plus respecté que les les fermiers qui gardent les animaux parce qu’eux autres ils suivent toute la transhumance jusque dans le Nord. Ils vont avec les caribous et aident les caribous à mettre bas. Ils les marquent. C'est ainsi. Parce que j'ai demandé aux Samis comment ils pouvaient faire pour mettre dans un enclos les caribous ou les domestiquer. On m’a dit que c'était le respect qu'on apporte à l'animal.&#13;
&#13;
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                <text>MP4, 2 min 24 s</text>
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                  <text>Production Manitu. Spiritualité, mythologie, sacré</text>
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                  <text>&lt;p&gt;Une collection de photographies et de vidéos sur la spiritualité et la mythologie innue, y compris le site sacré Mushau shipit.&lt;br /&gt;&lt;br /&gt;Production Manitu se considère comme un passeur de connaissances traditionnelles innues. (&lt;a href="https://omeka.uottawa.ca/confluence-premierspeuples-firstpeoples/production-manitu-inc"&gt;Plus d'informations&lt;/a&gt;)&lt;br /&gt;&lt;br /&gt;&lt;a href="https://omeka.uottawa.ca/confluence-premierspeuples-firstpeoples/items/browse?collection=16"&gt;Voir la liste des entrevues en ordre de nom de famille des interviewés&lt;/a&gt;.&lt;/p&gt;</text>
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            <name>Publisher</name>
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              <elementText elementTextId="1991">
                <text>Production Manitu inc.</text>
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            <name>Date</name>
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            <name>Format</name>
            <description>The file format, physical medium, or dimensions of the resource</description>
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        <name>site sacré</name>
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